has vast potentiality, unrestricted desires, infinite hopes, uncountable ideas, and unlimited powers, and he has a nature so strange he is as though an index of all the species and all the worlds. As for worship, it expands his spirit and raises his value; it causes his abilities to unfold and develop, allowing him to become worthy of eternal happiness. Worship is also a means of rectifying and purifying his inclinations, and of realizing his hopes and making them fruitful, and of marshalling his ideas and setting them in order, and also of reining in and limiting his [three] powers [of appetite, anger, and intellect]. Worship also removes the rust of nature from his members, physical and spiritual, each of which when transparent is like a window onto his private world and that of humankind. Also, when performed with both conscience and mind and heart and body, worship raises man to the dignity of which he is worthy and to his appointed perfection. It is a subtle, elevated relation, an illustrious lofty connection between the bondsman and the One Worshipped. This relation constitutes the utmost degree of human perfection.
Sincerity in worship is this, that it is performed only because it is commanded, although it comprises numerous instances of wisdom [and benefits]. Each of these may be a reason ( 'ilia) for performing worship, but sincerity makes it imperative that the [true] reason be the command to perform it. If the wisdom or benefit is made the reason, the worship is null and void, but if it merely encourages the person to perform the worship, it is permissible.
When those addressed hear the words "O you people! worship.." they ask through the tongue of disposition: "Why and for what reason? What is the wisdom in it? Why should we? And what for?" You leamt the wisdom in the introduction above; concerning the reason {'ilia), the Qur'an replies with proof of the Maker and His unity with the words: "Your Lord and Sustainer who created you..." Then with the verse: "If you are in doubt about what We have revealed,"'(2:23) it proves prophethood.
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The phrase "O you people! worship..." addresses all the people of every class of the three groups, of the past, present, and future: О genuine believers who worship surely and regularly! О middling [worshippers], try to increase your worship! О disbelievers, perform your worship and all it entails connected to belief and the affirmation of divine unity! And О dissemblers, worship with true sincerity! Thus, the word "worship" here is like a shared word expressing many meanings. So ponder over this!
"Your Sustainer and Lord (Rabbakum);" that is, worship Him for He is the lord who raises and sustains you! It is encumbent on you to be a bondsman who worships and serves Him.
A Short Note: In "your Sustainer and Lord' is a